Amplifications of Subjectivity: Aleksandr Zel’dovich’s The Target (2010)

2016 ◽  
Author(s):  
Vlad Strukov
Keyword(s):  
The Self ◽  
Subject Formation ◽  
The Sublime ◽  
Self Recognition ◽  
Key Points ◽  
The Subject ◽  
The Moment ◽  
Fallen World

In the final chapter, I am concerned with the confirmation of the subject as a transcendent category in the moment of self-recognition whereby the finite identity is rejected in favour of the infinite Self. Zel’dovich’s The Target employs the sublime as a drama of subject-formation—both as a story of emergence and obliteration—whereby the limits of the self are conceived as a movement away from the self into the topography of solitary subjectivity confronted with open-ended being. The subject becomes an excess of discourse itself, that is, it centres on self-preservation which ensures infinity in stasis. The subject enters the divine state of amnesia after cataclysmic disruptions: the subject is no longer a tyrannous architect of the fallen world but a pre-eminent observer of the unfolding universe. I am particularly interested in the cinematic materiality of the sublime and the immateriality of subjectivity existing outside the temporal framework of history. I centre on issues of scale and amplification as matters of cultural vibration in a post-apocalyptic world. I conclude by demonstrating how Zel’dovich’s The Target with focuses on transient spaces and the epiphany of the universal monad. Thus, this chapter summates the key points presented in the book.

James and Hume

2018 ◽  
Author(s):  
Yumiko Inukai
Keyword(s):  
Critical Point ◽  
The Self ◽  
Ordinary Sense ◽  
Discrete Elements ◽  
Temporal Continuity ◽  
The World ◽  
Subject And Object ◽  
Pure Experience ◽  
The Subject

James contends that the rejection of conjunctive relations in experience leads Hume to the empirically groundless notion of discrete elements of experience, which James takes as the critical point that differentiates his empiricism from Hume’s. In this chapter, I argue that James is not right about this: Hume not only allows but employs experienced conjunctive relations in his explanations for the generation of our naturally held beliefs about the self and the world. There are indeed striking similarities between their accounts: they both use the relations of resemblance, temporal continuity, constancy, coherence, and regularity, and the self. Also, objects are constructed out of basic elements in their systems—pure experience and perceptions, respectively. Although collapsing the inner and outer worlds of the subject and object into one world (of pure experience for James and of perceptions for Hume) may seem unintuitive, this is exactly what allows them to preserve our ordinary sense of our experiences of objects.

The Changing Views of a Philosopher of Chemistry on the Question of Reduction

2016 ◽  
Author(s):  
Eric R. Scerri
Keyword(s):  
Quantum Mechanics ◽  
Mathematical Theory ◽  
Approximate Solutions ◽  
Electron Systems ◽  
Atomic Systems ◽  
Quantum Mechanical Description ◽  
The Subject ◽  
The Moment ◽  
The Relationship

The question of the reduction of chemistry to quantum mechanics has been inextricably linked with the development of the philosophy of chemistry since the field began to develop in the early 1990s. In the present chapter I would like to describe how my own views on the subject have developed over a period of roughly 30 years. A good place to begin might be the frequently cited reductionist dictum that was penned in 1929 by Paul Dirac, one of the founders of quantum mechanics. . . . The underlying laws necessary for the mathematical theory of a larger part of physics and the whole of chemistry are thus completely known, and the difficulty is only that exact applications of these laws lead to equations, which are too complicated to be soluble. (Dirac 1929) . . . These days most chemists would probably comment that Dirac had things backward. It is clear that nothing like “the whole of chemistry” has been mathematically understood. At the same time most would argue that the approximate solutions that are afforded by modern computers are so good as to overcome the fact that one cannot obtain exact or analytical solutions to the Schrödinger equation for many-electron systems. Be that as it may, Dirac’s famous quotation, coming from one of the creators of quantum mechanics, has convinced many people that chemistry has been more or less completely reduced to quantum mechanics. Another quotation of this sort (and one using more metaphorical language) comes from Walter Heitler who together with Fritz London was the first to give a quantum mechanical description of the chemical bond. . . . Let us assume for the moment that the two atomic systems ↑↑↑↑ . . . and ↓↓↓↓ . . . are always attracted in a homopolar manner. We can, then, eat Chemistry with a spoon. (Heitler 1927) . . . Philosophers of science eventually caught up with this climate of reductionism and chose to illustrate their views with the relationship with chemistry and quantum mechanics.

Move Over, God

2018 ◽  
Author(s):  
Alan G. Gross
Keyword(s):  
Wolfgang Pauli ◽  
The Sublime ◽  
Biblical Study ◽  
The Origin Of Life ◽  
Reversal Of Fortune ◽  
And Linguistics ◽  
Professional Judgments ◽  
The Universe

In the last two hundred years, physics, biology, and linguistics have markedly increased our understanding of three mysteries that continue to pique human curiosity: How did the universe begin? What is the origin of life? What accounts for language, a capacity we share with no other creature? For helping us answer these questions, we have to thank linguists like Steven Pinker, evolutionary biologists like Richard Dawkins, and theoretical physicists like Steven Weinberg. They each have a gift for translating important technical arguments in their respective disciplines into the ordinary English we all can understand. Accompanying this extraordinary achievement in popularization, however, there is an odd fellow traveler, a campaign against religion, against God, a concerted attack extraordinary in its persistence and its vehemence. In this final chapter, I would like to investigate the extent, source, and nature of this attack, this insistence on the part of so many scientists that they are not agnostics, properly skeptical of God’s existence, but atheists, firm believers in his nonexistence, that science, not God, is the only wellspring of the sublime. It is the firmness of their belief that is in question. When Wolfgang Pauli purportedly said of another scientist’s work that “it is not right; it is not even wrong,” he meant that this work violated the boundaries of the discipline Pauli so successfully inhabited, that the offending scientist was deluded when he thought he was doing physics. Of course, such professional judgments are far from perfect. Two eminent English mathematicians had already dismissed the work of Ramanujan when G. H. Hardy, having received it unsolicited in the morning mail, judged its author as on a par with Euler or Gauss. Still, this reversal of fortune is the exception, not the rule. When, however, even world-renowned scientists cross the border into a neighboring discipline in the humanities, say theology or biblical study, the exception is the rule: they dismiss what they do not trouble to understand.

Sublime

2020 ◽  
Author(s):  
Ian Balfour
Keyword(s):  
Social Life ◽  
Western Europe ◽  
Current Drive ◽  
The Self ◽  
Early 19Th Century ◽  
The Sublime ◽  
The Subject ◽  
Sublime Aesthetic ◽  
The Individual ◽  
De Man

The sublime as an aesthetic category has an extraordinarily discontinuous history in Western criticism and theory, though the phenomena it points to in art and nature are without historical limit, or virtually so. The sublime as a concept and phenomenon is harder to define than many aesthetic concepts, partly because of its content and partly because of the absence of a definition in the first great surviving text on the subject, Longinus’s On the Sublime. The sublime is inflected differently in the major theorists: in Longinus it produces ecstasy or transport in the reader or listener; in Burke its main ingredient is terror (but supplemented by infinity and obscurity); and in Kant’s bifurcated system of the mathematical and dynamic sublime, the former entails a cognitive overload, a breakdown of the imagination, and the ability to represent, whereas in the latter, the subject, after first being threatened, virtually, by powerful nature outside her or him, turns inward to discover a power of reason able to think beyond the realm of the senses. Many theorists testify to the effect of transcendence or exaltation of the self on the far side of a disturbing, disorienting experience that at least momentarily suspends or even annihilates the self. A great deal in the theoretical-critical texts turns on the force of singularly impressive examples, which may or may not exceed the designs of the theoretical axioms they are meant to exemplify. Examples of sublimity are by no means limited to nature and art but spill over into numerous domains of cultural and social life. The singular force of the individual examples, it is argued, nonetheless tends to work out similarly in certain genres conducive to the sublime (epic, tragedy) but somewhat differently from one genre to another. The heyday of the theory and critical engagement with the sublime lasts, in Western Europe and a little beyond, from the late 17th century to the early 19th century. But it does not simply go away, with sublime aesthetic production and critical reflection on the sublime present in the likes of Baudelaire, Nietzsche, and—to Adorno’s mind—in the art of modernism generally, in its critical swerve from the canons of what had counted as beauty. The sublime flourished as a topic in theory of criticism of the poststructuralist era, in figures such as Lyotard and Paul de Man but also in Fredric Jameson’s analysis of the cultural logic of late capitalism. The then current drive to critique the principle and some protocols of representation found an almost tailor-made topic in Enlightenment and Romantic theory of the sublime where, within philosophy, representation had been rendered problematic in robust fashion.

Landscape and Its Double: The Technological Sublime

ARTMargins ◽  
2021 ◽  
Vol 10 (1) ◽  
pp. 66-76
Author(s):  
Angela Harutyunyan
Keyword(s):  
Social Order ◽  
Atomic Bomb ◽  
Oil Fields ◽  
The Sublime ◽  
Historical Condition ◽  
The Subject ◽  
Technological Sublime ◽  
The Moment ◽  
Modern Experience ◽  
New Social Order

Abstract The essay inquires about the historical condition of representation in our present while invoking the modern experience of the sublime and landscape as the medium of that experience. Can the sublime as the experience of the subject confronted with the very limits of representation be extended to our late capitalist conditions of mediatized representations? What constitutes “a landscape” as the site of the experience of the sublime in late capitalism? The essay addresses these questions through a renewed discussion of Walter Benjamin’s “The Work of Art in the Age of Technological Reproducibility” (1936) by focusing on the discussion of the aura and the decay of the aura in relation to landscape. In the wake of the failure of a transformative praxis to bring about a new social order, the technologically hyper-mediated engagement of man with nature under the conditions of extreme alienation and reification results in the production of the aesthetics of destruction experienced as “supreme pleasure”. In the age of the atomic bomb and technological hyper-mediation, the singularity of the moment of the experience of the sublime is multiply reproduced. The essay ends with an analysis of Werner Herzog’s 1992 film Lessons of Darkness as an example of rendering cinematically the aura’s survival under the conditions of its decay in the burning oil fields of Kuwait. Capitalism’s “desert of the real”, as the vast desert in Kuwait in Herzog’s film, is precisely the landscape in relation to which the subject attempts to represent that which evades representation (the event, nature, capitalism, and so on).

scholarly journals The importance of Motacilla Alba behavior on hitting its own mirror reflection

2020 ◽  
Vol 1 (3) ◽  
Author(s):  
Yan ZHANG ◽  
Greg Mirt ◽  
Fan XU ◽  
Fangfang LIU
Keyword(s):  
The Self ◽  
Mirror Reflection ◽  
Self Awareness ◽  
Self Recognition ◽  
Motacilla Alba ◽  
The Subject ◽  
The Look

Self-awareness is considered as a capability of recognize oneself and increasingly received attention. However, self-awareness in the bird Motacilla Alba is unclear. To study the self-recognition in Motacilla Alba, the subject is observed by mirror while eating. The bird performed the look around, confirm again the surroundings, become alert, hit the mirror. These behaviors suggests that presently Motacilla Alba does not have the capacity of self-awareness by the test.

Self-Portrait

2017 ◽  
pp. 105-124
Author(s):  
Gian Maria Annovi
Keyword(s):  
Modern Art ◽  
The Self ◽  
Abstract Art ◽  
Self Image ◽  
Theoretical Perspectives ◽  
Common Notion ◽  
The Subject ◽  
The Common

Pasolini’s less well-studied paintings and drawings, particularly his self-portraits, are the subject of chapter Four. I provide new critical and theoretical perspectives on his visual work and follow its development in parallel with Pasolini’s other creative endeavors, interpreting them as one way of delineating an public authorial performance. I analyze Pasolini’s drawing as wounded self-portrait, that is the graphic manifestation of a torn self-image, produced by the violent clash with society. In Chapter Four, I also look at Pasolini’s relationship to abstract art, focusing on the parallels between his cinema and his experimentation with materials and forms in painting. Challenging the common notion of Pasolini’s hatred for modern art, I argue that in his portraits and self-portraits, he actually used abstraction to deform or disfigure the self, as a result of the pressure of history and society. Finally, in this chapter I consider some of Pasolini’s photographic portraits as a part of his authorial self-fashioning, and as a necessary component of his multimedia practice and his authorial performance during the last phase of his career.

scholarly journals STRUKTUR RASA ADORASI

LOGOS ◽  
2021 ◽  
Vol 18 (2) ◽  
pp. 1-34
Author(s):  
Leo Agung Srie Gunawan
Keyword(s):  
Real World ◽  
The Self ◽  
The Other ◽  
Human Soul ◽  
Experience Of God ◽  
Self Recognition ◽  
Religious Feeling ◽  
The World ◽  
The Subject ◽  
The Universe

The true religious feeling is rooted in adoration. The taste of adoration is derived from the experience of God which indeed shake one’s soul. On one side, the experience of God leads to the recognition of God as the Great Creator of the universe. In this case, God is experienced as the everything. On the other side, it causes that human being encounters the self-recognition as a helpless creature. One feels as a nothingness of creature here. The feeling of adoration, therefore, has a religious structure in human soul that has a direction to God. As the structure of soul, the adoration is likely to be subjective which means that the subject experiences God (the world of ideas) and at the same time, it is objective that God is experienced by the subject (the real world). The object of the experience of adoration is, particularly, transcendent. Finally, the sense of adoration is needed to revive the living of faith for the believers.

ОЦІННО-МОТИВАЦІЙНИЙ КОМПОНЕНТ РЕФЛЕКСИВНОЇ КОМПЕТЕНТНОСТІ ОСОБИСТОСТІ

1970 ◽  
Vol 6 (1) ◽  
pp. 202-214
Author(s):  
Олена Савченко
Keyword(s):  
Internal Structure ◽  
Cognitive Complexity ◽  
Basic Feature ◽  
The Self ◽  
Reflective Activity ◽  
Conflict Situations ◽  
Life Tasks ◽  
Self Development ◽  
The Subject ◽  
Favorable Conditions

У статті розглядається рефлексивна компетентність як інтегративне особистісне утворення, що формується в ході набуття суб’єктом рефлексивного досвіду при застосуванні різних форм рефлексивної активності, спрямованих на розв’язання визначених рефлексивних задач. У структурі рефлексивної компетентності оцінно-мотиваційний компонент виконує наступні функції: оцінку форм рефлексивної активності та її результатів, прогнозування можливих змін у процесі розв’язування проблемно-конфліктних ситуацій, визначення пріоритетних завдань подальшого розвитку себе як суб’єкта рефлексивної активності. На когнітивному рівні функціонує система критеріїв оцінювання власних форм рефлексивної активності, яка характеризується ступенем когнітивної складності, що відображає рівень диференціації та інтеграції системи. Функціонування оцінно-мотиваційного компонента на метакогнітивному рівні забезпечує система здібностей до прогнозування власної активності. Особистісний рівень представлений системою життєвих задач на саморозвиток, які стимулюють суб’єкта докладати зусилля щодо розвитку в себе певних якостей, формування певних вмінь та знань. Розрізненість елементів компонента є індикатором незавершеності процесу формування його внутрішньої структури, низький рівень інтеграції окремих складових не дозволяє системі ефективно компенсувати недорозвинені елементи. Найбільшу вагу у внутрішній структурі оцінно-мотиваційного компонента має показник сформованості системи здібностей до прогнозування власної активності, що підтверджує системотвірну функцію структур метакогнітивного рівня. In the article the reflective competence is seen as an integrative personal formation which develops in the process of acquiring of the reflective experience, when the subject is using various forms of the reflective activity for the solving of specific reflective tasks. In the structure of the reflective competence the value-motivational component performs such functions: an evaluation of forms of the reflective activity and its results, a prediction of the possible changes in the process of solving of the problem-conflict situations, a determining of the priorities for further development of himself as a subject of the reflective activity. The system of the criteria of an evaluating of the reflective activity`s forms functions on the cognitive level of the reflective competence. The level of the cognitive complexity is the basic feature of this system. The predictive abilities` system, that allows to form the expectations of the activity`s results, presents the value-motivational component on the metacognitive level. The system of the life tasks for the self-development, which stimulates the subject to make efforts to develop his own qualities, to form specific skills and knowledge, functions on the personal level. The fragmentation of the elements is an indicator of the incompleteness of the formation of the internal structure of the value-motivational component. The low level of integration of the separate elements does not allow effectively to compensate the functioning of the unformed elements of the system. The index of the formation of the abilities to predict his own activity has the greatest meaning in the internal structure of the value-motivational component. These data confirm the hypothesis about the system-forming function of the metacognitive structures that unite other structures. Thus the development of the predictive abilities will promote the increase of the abilities to the prediction of the others` behavior. An adequate assessment of other people significantly reduces the inconsistency of his own expectations and estimations of others. The development of the predictive abilities creates favorable conditions for the formation of the life tasks for the self-development to increase their value in the system of other tasks

Psychological barriers of the initial stage of professional activity of the self–employed

2020 ◽  
Author(s):  
Ekaterina Galkina ◽  
Keyword(s):  
Individual Case ◽  
Professional Culture ◽  
The Self ◽  
Entrepreneurial Activity ◽  
Professional Activity ◽  
Interpretive Phenomenology ◽  
Financial Responsibility ◽  
Psychological Barriers ◽  
Initial Stage ◽  
The Subject

The problem of the study is that it is not sufficiently studied what psychological barriers people face at the initial stage of professional activity as self-employed. The aim of the study is to study the features of psychological barriers at the initial stage of professional activity of self-employed people. Research hypothesis: at the initial stage of professional activity as self-employed people face psychological barriers in the organizational and creative areas of entrepreneurial activity. The problem of psychological barriers was considered in their works by S. Rubinstein, N. Podymov, I. Pavlov, R. Shakurov and others. The article formulates particular definitions of the main concepts. Methodology: analysis of an individual case using interviews with processing in the framework of interpretive phenomenology. Respondent: female, 34 years old, self-employed as a psychologist for 1 year. Results: psychological barrier of accepting financial responsibility, barrier of adherence to a certain professional culture, barrier of competence in the profession. Certain psychological barriers can arise in connection with certain underlying medical conditions. The conclusions are that psychological barriers are a complex mental education, can be overcome in stages, and motivation of the subject is important for overcoming barriers.

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